PRAJÑĀPĀRAMITĀ SUTRA IN EIGHT THOUSAND LINES
VOLUME 378
Chapter 66: THE SIGNLESSNESS AND NON-ATTAINMENT OF ALL DHARMAS (6)
Not clinging to the dharma of non-forgetfulness; not clinging to the nature of constant equanimity; not clinging to the wisdom of all-knowing; not clinging to the wisdom of the path-aspect and the wisdom of all aspects; not clinging to the fruit of Stream-enterer; not clinging to the fruits of Once-returner, Non-returner, and Arhat; not clinging to the fruit of Pratyekabuddhahood; not clinging to all the practices of the Great Bodhisattva; not clinging to the unsurpassed enlightenment of all Buddhas. That Great Bodhisattva, when practicing profound Prajñāpāramitā, taking emptiness as its own nature, is able to perfect the path of Bodhisattva cultivation, namely, able to perfect giving, pure morality, patience, vigor, meditative concentration, and Prajñāpāramitā; also able to perfect inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundary, scattered emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of the ungraspable, emptiness of non-existence, emptiness of own nature, emptiness of the emptiness of own nature; also able to perfect suchness, the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the determinate dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm; also able to perfect the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; also able to perfect the noble truths of suffering, origin, cessation, and path; also able to perfect the four meditations, the four immeasurables, and the four formless absorptions; also able to perfect the eight liberations, the eight stages of mastery, the nine successive concentrations, and the ten universal bases; also able to perfect all samādhi gateways and all dhāraṇī gateways; also able to perfect the liberation gateways of emptiness, signlessness, and wishlessness; also able to perfect the five kinds of eyes and the six supernatural powers; also able to perfect the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; also able to perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity; also able to perfect the dharma of non-forgetfulness and the nature of constant equanimity; also able to perfect the wisdom of all-knowing, the wisdom of the path-aspect, and the wisdom of all aspects; also able to perfect the thirty-two marks of a great being and the eighty minor marks of excellence.
That Great Bodhisattva abides in the Bodhi path with the dharmas brought about by merit and is also able to perfect giving, pure morality, patience, vigor, meditative concentration, and Prajñāpāramitā; also able to perfect inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundary, scattered emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of the ungraspable, emptiness of non-existence, emptiness of own nature, emptiness of the emptiness of own nature; also able to perfect suchness, the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the determinate dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm; also able to perfect the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; also able to perfect the noble truths of suffering, origin, cessation, and path; also able to perfect the four meditations, the four immeasurables, and the four formless absorptions; also able to perfect the eight liberations, the eight stages of mastery, the nine successive concentrations, and the ten universal bases; also able to perfect all samādhi gateways and all dhāraṇī gateways; also able to perfect the liberation gateways of emptiness, signlessness, and wishlessness; also able to perfect the five kinds of eyes, the six supernatural powers, and countless other merits. After that Great Bodhisattva has thus perfected the Bodhi path, being free from all dark paths and obstacles, abiding in the path of cultivation of the Buddhas; through the wondrous power of supernatural abilities arising from merit, according to skillful means, he subdues, transforms, and benefits sentient beings. Those who should be subdued and transformed through giving are immediately subdued and transformed through giving; those who should be subdued and transformed through pure morality are immediately subdued and transformed through pure morality; those who should be subdued and transformed through patience are immediately subdued and transformed through patience; those who should be subdued and transformed through vigor are immediately subdued and transformed through vigor; those who should be subdued and transformed through meditative concentration are immediately subdued and transformed through meditative concentration; those who should be subdued and transformed through Prajñā are immediately subdued and transformed through Prajñā; those who should be subdued and transformed through liberation are immediately subdued and transformed through liberation; those who should be subdued and transformed through liberating knowledge and vision are immediately subdued and transformed through liberating knowledge and vision. Those who should be made to abide in the fruit of Stream-enterer are, through skillful means, made to abide in the fruit of Stream-enterer; those who should be made to abide in the fruit of Once-returner are, through skillful means, made to abide in the fruit of Once-returner; those who should be made to abide in the fruit of Non-returner are, through skillful means, made to abide in the fruit of Non-returner; those who should be made to abide in the fruit of Arhat are, through skillful means, made to abide in the fruit of Arhat; those who should be made to abide in the fruit of Pratyekabuddhahood are, through skillful means, made to abide in the fruit of Pratyekabuddhahood; those who should be made to abide in unsurpassed enlightenment are, through skillful means, made to abide in unsurpassed enlightenment. That Great Bodhisattva can manifest countless varieties of miraculous transformations. If he wishes to abide in worlds as numerous as the sands of the Ganges, he can abide there according to his will; if he wishes to manifest various jewels in those worlds, he can manifest them according to his will; if he wishes to enable sentient beings in those worlds to enjoy those beautiful jewels, then according to their wishes he fulfills them all.
That Great Bodhisattva goes from one world to another, bringing benefit and happiness to immeasurable sentient beings. Seeing the pure and magnificent appearances of the worlds, he can himself retain the pure and magnificent appearances of Buddha-fields according to his own wishes. Just as the gods in the Heaven of Free Enjoyment of Others’ Creations, when they need various wonderful objects of pleasure, manifest them according to their thoughts, so that Bodhisattva can, according to his wishes, retain immeasurable Buddha-fields adorned with all kinds of purity. That Great Bodhisattva, through the merit arising from cultivating giving, pure morality, patience, vigor, meditative concentration, and Prajñāpāramitā, possesses wondrous supernatural powers; through the Bodhisattva path of cultivation he practices the wisdom of the path-aspect; because the wisdom of the path-aspect is fully accomplished, he is again able to realize the wisdom of all aspects. Having attained this wisdom, regarding all dharmas there is no grasping, namely: he does not grasp form; he does not grasp feeling, perception, formations, or consciousness; he does not grasp the eye faculty; he does not grasp the ear, nose, tongue, body, or mind faculties; he does not grasp the form sphere; he does not grasp sound, smell, taste, touch, or dharma spheres; he does not grasp the eye element; he does not grasp the ear, nose, tongue, body, or mind elements; he does not grasp the form element; he does not grasp sound, smell, taste, touch, or dharma elements; he does not grasp the eye-consciousness element; he does not grasp the ear, nose, tongue, body, or mind-consciousness elements; he does not grasp eye-contact; he does not grasp ear, nose, tongue, body, or mind-contact; he does not grasp feelings arising conditioned by eye-contact; he does not grasp feelings arising conditioned by ear, nose, tongue, body, or mind-contact; he does not grasp all wholesome dharmas, unwholesome dharmas, worldly dharmas, supramundane dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, unconditioned dharmas, sinful dharmas, and non-sinful dharmas; nor does he grasp the object of attainment, unsurpassed enlightenment; nor does he grasp the objects enjoyed in all Buddha-fields; nor the sentient beings within them. Why? Because previously that Great Bodhisattva did not grasp any dharma, and therefore with regard to all dharmas there is no attainment, because he clearly teaches sentient beings that the nature of all dharmas is empty.
O Subhūti, in this way, when that Great Bodhisattva practices profound Prajñāpāramitā, through the wondrous power arising from the undefiled mind free from all signs, he is able to abide in all dharmas as without signs, without awareness, without attainment, without image, and without activity; he perfects Prajñāpāramitā and is also able to perfect all other merits.
Chapter 67: THE MEANING OF THE SINGLE PURE DHARMA (1)
At that time, the Venerable Subhūti said to the Buddha:
World-Honored One, how can one, within all dharmas that are purely one and signless, whose own characteristic is empty, cultivate and perfect giving, pure morality, patience, vigor, meditative concentration, and Prajñāpāramitā? How can one, within all dharmas that are undefiled and without distinctions, explain the distinctions among dharmas and understand them in this way? How can one, within Prajñāpāramitā, encompass and uphold all inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundary, scattered emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness of the ungraspable, emptiness of non-existence, emptiness of own nature, emptiness of the emptiness of own nature; encompass and uphold all suchness, the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the determinate dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm; encompass and uphold all four foundations of mindfulness, four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path; encompass and uphold all liberation gateways of emptiness, signlessness, and wishlessness; encompass and uphold all noble truths of suffering, origin, cessation, and path; encompass and uphold all four meditations, four immeasurables, and four formless absorptions; encompass and uphold all eight liberations, eight stages of mastery, nine successive concentrations, and ten universal bases; encompass and uphold all samādhi gateways and dhāraṇī gateways; encompass and uphold all five kinds of eyes and six supernatural powers; encompass and uphold all ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha; encompass and uphold all dharmas of non-forgetfulness and the nature of constant equanimity; encompass and uphold all wisdom of all-knowing, wisdom of the path-aspect, and wisdom of all aspects; encompass and uphold all worldly and supramundane dharmas? How can one, within all dharmas whose different characteristics are one characteristic, that is signlessness, explain the countless varieties of differentiated dharma characteristics?
The Buddha taught:
“Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, abiding in the five aggregates subject to attachment as like dreams, like echoes, like reflections, like images, like mirages, like magical illusions, like cities in the air, and like transformations, and cultivates Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, he truly understands the five aggregates subject to attachment as like dreams, like echoes, like reflections, like images, like mirages, like magical illusions, like cities in the air, and like transformations—all are without characteristics. Why? Because all dreams, echoes, reflections, images, mirages, magical illusions, cities in the air, and transformations have no inherent nature. If a phenomenon has no inherent nature, that phenomenon has no characteristic. If a phenomenon has no characteristic, that phenomenon has one characteristic, called the characteristic of emptiness.
Subhūti, for this reason one should know that all acts of giving are without characteristics: the giver is without characteristics, the receiver is without characteristics, and the thing given is without characteristics. If one knows this and practices giving, one can perfect the cultivation of the perfection of Giving. If one can perfect the cultivation of the perfection of Giving, then one does not depart from Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā. Abiding in Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā in this way, one can perfect the four meditative absorptions, the four immeasurables, and the four formless concentrations; one can also perfect the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; one can also perfect the liberation practices of Emptiness, Signlessness, and Wishlessness; one can also perfect internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundary, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the unobtainable, emptiness of non-existence, emptiness of inherent nature, and emptiness of the emptiness of inherent nature; one can also perfect suchness, the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the determinate nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; one can also perfect the noble truths of suffering, origin, cessation, and path; one can also perfect the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten universal bases; one can also perfect the five hundred samādhi methods and the five hundred dhāraṇī methods; one can also perfect the five kinds of eyes and the six supernormal powers; one can also perfect the ten powers of a Buddha, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha; one can also perfect the quality of never forgetting and the nature of always maintaining equanimity; one can also perfect the wisdom of all knowledge, the wisdom of the path-aspects, and the wisdom of all aspects.
Such a Great Bodhisattva, abiding in these undefiled noble dharmas born from the accumulation of merit, uses the marvelous power of supernatural abilities to travel to the Buddha realms as numerous as the sands of the Ganges throughout the ten directions, using various kinds of clothing, food and drink, bedding, medicine, fragrances, flowers, banners, jeweled canopies, lamps, beautiful music, and other excellent offerings, respectfully making offerings to, honoring, and praising the Buddhas, the World-Honored Ones, while bringing benefit and happiness to sentient beings. For those who should be benefited through Giving, he benefits them through giving; for those who should be benefited through Pure Conduct, he benefits them through pure conduct; for those who should be benefited through Patience, he benefits them through patience; for those who should be benefited through Diligence, he benefits them through diligence; for those who should be benefited through Meditative Absorption, he benefits them through meditative absorption; for those who should be benefited through Prajñā, he benefits them through Prajñā; for those who should be benefited through other wholesome dharmas, he benefits them through other wholesome dharmas; for those who should be benefited through all superior wholesome dharmas, he benefits them through all superior wholesome dharmas.
Although such a Great Bodhisattva accomplishes immeasurable wholesome dharmas, even while undergoing birth and death he is not defiled by the faults of birth and death. Because he wishes to bring benefit and happiness to sentient beings, he accepts and retains such wealth and sovereignty, and thus can perform acts beneficial to sentient beings, using the four methods of attraction to guide and subdue them. Such a Great Bodhisattva knows clearly that all phenomena are without characteristics. Therefore, although he knows the fruit of Stream-enterer, he does not abide in the fruit of Stream-enterer; although he knows the fruit of Once-returner, he does not abide in the fruit of Once-returner; although he knows the fruit of Non-returner, he does not abide in the fruit of Non-returner; although he knows the fruit of Arhatship, he does not abide in the fruit of Arhatship; although he knows the state of a Solitary Buddha, he does not abide in the state of a Solitary Buddha. Why? Because after truly understanding all phenomena, the Great Bodhisattva, wishing to attain the wisdom of all aspects, does not follow the path of all Śrāvakas and Pratyekabuddhas.
Subhūti, in this way the Great Bodhisattva knows that all phenomena are without characteristics, and therefore truly understands that Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā are also without characteristics; he truly understands that all other Buddha-dharmas are also without characteristics. Through this cause and condition, he can perfect the entirety of the Buddha-dharmas.
Furthermore, Subhūti, when a Great Bodhisattva practices Prajñāpāramitā, abiding in the five aggregates subject to attachment as like dreams, like echoes, like reflections, like images, like mirages, like magical illusions, like cities in the air, and like transformations, he perfects the perfection of Pure Conduct. After truly understanding that the five aggregates subject to attachment are like dreams, like echoes, like reflections, like images, like mirages, like magical illusions, like cities in the air, and like transformations, he can perfect the perfection of Pure Conduct without characteristics. Such pure conduct is without deficiency, without interruption, without blemish, without impurity, without grasping; it is worthy of receiving offerings, praised by the wise as perfectly maintained and perfectly accomplished, noble and undefiled, belonging to the path beyond the world. Abiding in this precept, he can skillfully uphold such precepts as established precepts, naturally attained precepts, restraint precepts, expressed precepts, unexpressed precepts, active precepts, inactive precepts, dignified conduct precepts, and non-dignified conduct precepts.
Although this Great Bodhisattva fully accomplishes such precepts, he does not grasp them and does not think: ‘Through these precepts I will be born into a wealthy and powerful great Kṣatriya family,’ or ‘I will be born into a wealthy and powerful great Brāhmaṇa family, a great elder family, or a great householder family.’ He does not think: ‘Through these precepts I will become a lesser king, a great king, or a wealthy and powerful universal monarch.’ He does not think: ‘Through these precepts I will be born among the Four Great Kings, or in the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Joyful Transformations, or the Heaven of Freely Enjoying Others’ Creations, with wealth and sovereignty.’ He does not think: ‘Through these precepts I will be born among the Brahmā Hosts, Brahmā Ministers, Brahmā Assembly, or Great Brahmā Heaven, with wealth and sovereignty.’ He does not think: ‘Through these precepts I will be born among the Radiant Heaven, Lesser Radiance Heaven, Infinite Radiance Heaven, or Pure Radiance Heaven, with wealth and sovereignty.’ He does not think: ‘Through these precepts I will be born among the Pure Heaven, Lesser Pure Heaven, Infinite Pure Heaven, or Universal Pure Heaven, with wealth and sovereignty.’ He does not think: ‘Through these precepts I will be born among the Vast Heaven, Lesser Vast Heaven, Infinite Vast Heaven, or Vast Fruit Heaven, with wealth and sovereignty.’ He does not think: ‘Through these precepts I will be born among the Aviha Heaven, Atapa Heaven, Sudṛśa Heaven, Sudarśana Heaven, or Highest Form Heaven, with wealth and sovereignty.’ He does not think: ‘Through these precepts I will be born in the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, or the Sphere of Neither Perception nor Non-perception, with wealth and sovereignty.’ He does not think: ‘Through these precepts I will attain the fruit of Stream-entry, the fruit of Once-returning, Non-returning, Arhatship, or the state of a Solitary Buddha; or I will enter the right nature of separation from arising of a Bodhisattva, attain the Bodhisattva’s patience with the non-arising of dharmas, or realize the unsurpassed enlightenment.’
Why? Because all these phenomena are without characteristics or have the same single characteristic, called the characteristic of emptiness. A phenomenon without characteristics cannot attain the characteristic of emptiness; a phenomenon with characteristics cannot attain characteristics; a phenomenon without characteristics cannot attain characteristics; a phenomenon with characteristics cannot attain the absence of characteristics. Therefore, they are ultimately unobtainable.
Subhūti, in this way a Great Bodhisattva practicing Prajñāpāramitā can swiftly perfect the perfection of Pure Conduct without characteristics and enter the right nature of separation from arising of a Bodhisattva. Having entered the right nature of separation from arising of a Bodhisattva, he then attains the Bodhisattva’s patience with the non-arising of dharmas. Having attained this patience, he cultivates the wisdom of the path-aspects, proceeds toward the wisdom of all aspects, attains the five supernormal powers born from merit, and further attains five hundred samādhi methods and five hundred dhāraṇī methods, abiding therein. He can further realize the four unobstructed understandings, travel from one Buddha realm to another, respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones, bring complete accomplishment to sentient beings, and adorn and purify Buddha realms.
Such a Great Bodhisattva, in order to transform sentient beings, although he appears to circulate through birth and death in various realms, is not defiled by the obstacles of afflictions and karmic results. It is like a person created by magic: although he manifests walking, standing, sitting, and lying down, there are no truly existing acts of walking or movement; although he manifests various deeds benefiting sentient beings, with regard to sentient beings and those manifestations, there is completely nothing to obtain.
For example, there was a Tathāgata, Arhat, Perfectly Enlightened One named Suphāṇḍa who attained unsurpassed enlightenment, turned the wondrous Dharma wheel, liberated countless beings from birth and death, and caused them to attain Nirvāṇa, yet there was no sentient being who could receive the prediction of attaining the next unsurpassed enlightenment. At that time, that Tathāgata manifested a Transformation Buddha to remain in the world for a long time, then relinquished his own lifespan and entered the remainderless Nirvāṇa. The body of that Transformation Buddha remained for one kalpa, then bestowed a prediction of enlightenment upon a Bodhisattva, and afterward entered Nirvāṇa.
Although that Transformation Buddha performed various beneficial deeds for sentient beings, there was nothing obtained. That is: he did not attain form; he did not attain feeling, perception, formations, or consciousness; he did not attain the eye faculty, nor the ear, nose, tongue, body, or mind faculties; he did not attain the form realm, nor the sound, smell, taste, touch, or dharma realms; he did not attain the eye element, nor the ear, nose, tongue, body, or mind elements; he did not attain the form element, nor the sound, smell, taste, touch, or dharma elements; he did not attain the eye-consciousness element, nor the ear, nose, tongue, body, or mind consciousness elements; he did not attain eye contact, nor ear, nose, tongue, body, or mind contact; he did not attain the feelings arising dependent upon eye contact, nor the feelings arising dependent upon ear, nose, tongue, body, or mind contact; he did not attain any conditioned or unconditioned phenomena, nor sentient beings. The Great Bodhisattva is likewise: although he performs deeds, there is nothing obtained.
Subhūti, in this way a Great Bodhisattva practicing Prajñāpāramitā perfects the perfection of Pure Conduct. Because this perfection of Pure Conduct is complete, he can gather and preserve all Buddha-dharmas.
Furthermore, Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, abiding in the five aggregates subject to attachment as like dreams, like echoes, like reflections, like images, like mirages, like magical illusions, like cities in the air, and like transformations, he perfects the perfection of Patience. After truly knowing these five aggregates subject to attachment as like dreams, like echoes, like reflections, like images, like mirages, like magical illusions, like cities in the air, and like transformations, he can perfect the perfection of Patience without characteristics.
Subhūti, how does a Great Bodhisattva practicing Prajñāpāramitā, after truly knowing the five aggregates subject to attachment as like dreams, like echoes, like reflections, like images, like mirages, like magical illusions, like cities in the air, and like transformations, perfect the perfection of Patience without characteristics?
Subhūti, that Great Bodhisattva knows truly that the five aggregates subject to attachment have no true characteristics. Therefore, by cultivating two kinds of patience, he can perfect the perfection of Patience without characteristics. What are these two? The first is patience in enduring acceptance; the second is patience through contemplation.
Patience in enduring acceptance means that from the time Great Bodhisattvas first generate the aspiration for enlightenment until they sit upon the wondrous seat of Bodhi, during that period, even if all kinds of sentient beings come together to slander them, use harsh words to insult and humiliate them, and further use tiles, stones, knives, sticks, and other things to harm them, because the Great Bodhisattvas have fully cultivated the perfection of Patience, they do not give rise to even a single thought of anger. They also do not give rise to thoughts of retaliation, but only think: ‘These sentient beings are truly pitiable. Their afflictions increase and their minds are disturbed; they are not free. Therefore, they have generated such evil karma toward me. I should not become angry with them.’ They further think: ‘Because I have taken up these aggregates that are enemies, I have caused these sentient beings to generate such evil karma toward me. I should only blame myself and not become angry with them.’ When the Bodhisattva carefully contemplates in this way, he gives rise to profound compassion toward those sentient beings. Such matters are called patience in enduring acceptance.
Patience through contemplation means that the Great Bodhisattva thinks: ‘All formations are like illusions, unreal, and not autonomous. They are like space, without self, without sentient beings, without a life continuum, without a producer, without a nourisher, without one who grows, without one who transmigrates, without a mind-born being, without a child, without an agent, without one who experiences karmic results, without understanding, and without cognition. They are merely manifestations of false conceptual discrimination. Then who slanders me? Who insults me? Who humiliates me? Who harms me with tiles, stones, knives, and sticks? Who receives such insults and harm? All are merely false discriminations of the mind. I should not give rise to attachment. Such phenomena, due to their lack of inherent nature and ultimate reality, completely possess nothing.’
When the Bodhisattva carefully contemplates in this way, he truly knows that all formations are tranquil and does not generate different perceptions toward all phenomena. Such matters are called patience through contemplation.
Because that Great Bodhisattva cultivates these two kinds of patience, he can perfect the perfection of Patience without characteristics. Because he can perfect the perfection of Patience without characteristics, he immediately attains the patience with the non-arising of dharmas.
At that time, the venerable Subhūti addressed the Buddha:
“World-Honored One, what is called the patience with the non-arising of dharmas? What does this dharma eliminate? And what kind of wisdom is it?”
The Buddha taught:
“Subhūti, because through the wondrous power of this [patience], even the slightest portion of evil and unwholesome dharmas cannot arise, it is called the patience with the non-arising of dharmas. This dharma causes self and what belongs to self, all afflictions, pride, and so forth, to become completely tranquil. It is the true patience toward phenomena that are like dreams, like echoes, like reflections, like images, like mirages, like magical illusions, like cities in the air, and like transformations. This patience is called wisdom. Because one attains this wisdom, it is called attaining the patience with the non-arising of dharmas.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, what is the difference between the patience with the non-arising of dharmas of the Śrāvakas and Pratyekabuddhas and the patience with the non-arising of dharmas of Great Bodhisattvas?”
The Buddha taught:
“Now, Subhūti, the wisdom or the abandonment of the Stream-enterers is also called the patience of a Great Bodhisattva; the wisdom or the abandonment of the Once-returners is also called the patience of a Great Bodhisattva; the wisdom or the abandonment of the Non-returners is also called the patience of a Great Bodhisattva; the wisdom or the abandonment of the Arhats is also called the patience of a Great Bodhisattva; and the wisdom or the abandonment of all the Pratyekabuddhas is also called the patience of a Great Bodhisattva. Furthermore, there is the patience of a Great Bodhisattva called the Patience regarding the ultimate non-arising of all phenomena; this is the distinction.
Now, Subhūti, because Great Bodhisattvas accomplish such supreme patience with regard to phenomena, they completely surpass all Śrāvakas and Pratyekabuddhas.
Now, Subhūti, that Great Bodhisattva, abiding in non-arising through such supreme merit and practicing according to the path of cultivation of a Bodhisattva, can perfect the wisdom of the Path Aspect. Therefore, they are always not separated from the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; they are also not separated from the liberation doors of Emptiness, Signlessness, and Wishlessness; they are also not separated from the miraculous powers attained through merit. Thus, they go from one Buddha-land to another, respectfully making offerings to the Buddhas, the World-Honored Ones, bringing complete accomplishment to sentient beings, and adorning and purifying Buddha-lands. That Great Bodhisattva, because the complete accomplishment of sentient beings and the adornment and purification of Buddha-lands have been perfected, in only the duration of a single moment becomes united with sublime wisdom and realizes the highest state of Enlightenment.
Now, Subhūti, in this way the Great Bodhisattva who practices Prajñāpāramitā can swiftly accomplish the perfection of the non-conceptual Patience Perfection. Because the non-conceptual Patience Perfection is perfected, they can realize the wisdom of Omniscience, and all Buddha-dharmas become perfected.
Furthermore, Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, abiding in the five aggregates subject to attachment as being like a dream, like an echo, like an image, like a reflection, like a mirage, like a magical illusion, like an illusory city, and like a transformation, they truly know that these five aggregates subject to attachment are like a dream, like an echo, like an image, like a reflection, like a mirage, like a magical illusion, like an illusory city, and like a transformation, having no real characteristics. Then their body and mind give rise to vigorous diligence. Because that Great Bodhisattva’s body and mind arouse vigorous diligence, they quickly manifest supreme miraculous powers. Through these miraculous powers, they go throughout the worlds of the ten directions, respectfully making offerings to, honoring, and praising the Buddhas, the World-Honored Ones; in the presence of the Buddhas, they cultivate roots of virtue, bring benefit and happiness to immeasurable sentient beings, and can also adorn and purify Buddha-lands. That Great Bodhisattva, through exerting diligent effort, brings complete accomplishment to sentient beings and, according to their capacities, uses skillful means to establish them in the teachings of the three vehicles, bringing all of them to completion.
Now, Subhūti, in this way the Great Bodhisattva who practices Prajñāpāramitā, through exerting diligent effort, can swiftly accomplish the perfection of the non-conceptual Diligence Perfection.
Now, Subhūti, because that Great Bodhisattva wholeheartedly arouses vigorous diligence, they manifest the uncontaminated path-factor of the noble ones, with diligence as its object of appropriation, perfecting the Diligence Perfection. Within this, they can encompass and preserve completely all wholesome dharmas, namely: the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path; the liberation doors of Emptiness, Signlessness, and Wishlessness; the four meditations, the four immeasurables, the four formless absorptions; the eight liberations, the eight spheres of mastery, the nine successive concentrations, the ten totalities; the noble truths of suffering, origin, cessation, and path; Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā; the five kinds of eyes, the six miraculous powers, the samādhi methods, the dhāraṇī methods; the stages of Joy, Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovable, Good Wisdom, and Cloud of Dharma; inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence; suchness, the Dharma realm, the nature of phenomena, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; the ten powers of a Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique Buddha qualities; the Dharma of never forgetting, the nature of constant equanimity; the wisdom of Omniscience, the wisdom of the Path Aspect, and the wisdom of All-Aspects.
That Great Bodhisattva, abiding in these dharmas, can perfect the wisdom of All-Aspects. Because the wisdom of All-Aspects is perfected, all continuous habitual tendencies are forever cut off. Because all continuous habitual tendencies are forever cut off, the marks of a Great Being and the accompanying excellent characteristics become completely perfected. Because the marks and accompanying excellent characteristics are completely perfected, they attain the highest state of Enlightenment, emit a great light that illuminates the trichiliocosm, cause the worlds to manifest the six kinds of trembling, and turn the Dharma wheel possessing twelve aspects. Therefore, the various kinds of sentient beings in the trichiliocosm, seeing this transformation through the illumination of the light and hearing the sound of the true Dharma, attain non-retrogression with regard to the three vehicles.
Now, Subhūti, in this way the Great Bodhisattva who practices Prajñāpāramitā, accomplishing the perfection of Diligence Perfection and abiding in Diligence Perfection, can complete many beneficial works for self and others, can swiftly accomplish all Buddha-dharmas, and attain the highest state of Enlightenment.
Furthermore, Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, abiding in the five aggregates subject to attachment as being like a dream, like an echo, like an image, like a reflection, like a mirage, like a magical illusion, like an illusory city, and like a transformation, they accomplish the perfection of Meditative Absorption.
Now, Subhūti, how does a Great Bodhisattva, when practicing profound Prajñāpāramitā, truly understand that the five aggregates subject to attachment are like a dream, like an echo, like an image, like a reflection, like a mirage, like a magical illusion, like an illusory city, and like a transformation, without real characteristics, and then enter the First Dhyāna and abide completely in it; enter and abide completely in the Second, Third, and Fourth Dhyānas; enter and abide completely in the immeasurable Loving-kindness; enter and abide completely in the immeasurable Compassion, Joy, and Equanimity; enter and abide completely in the concentration of Infinite Space; enter and abide completely in the concentrations of Infinite Consciousness, Nothingness, and Neither Perception nor Non-perception; cultivate the samādhi of Emptiness, cultivate the samādhi of Signlessness and Wishlessness, cultivate the Lightning-like samādhi, cultivate the Noble Correct samādhi, and the Vajra-like samādhi; abide in the Vajra-like samādhi, and except for the Tathāgata’s samādhi, all other samādhis—whether those shared with Śrāvakas, those shared with Pratyekabuddhas, or countless other samādhis—all such states can be directly experienced and fully dwelt in; yet they do not give rise to attachment to such samādhis as Dhyānas, Immeasurables, or Formless Concentrations, nor do they become attached to the results attained from them.
Why is this? Because that Great Bodhisattva truly knows that the Dhyāna samādhis, Immeasurables, Formless Concentrations, and all phenomena have no real characteristics, and all take emptiness as their self-nature. How could one become attached to non-conceptual phenomena by means of non-conceptual phenomena? How could one use emptiness as the self-nature of phenomena and become attached to emptiness as the self-nature of phenomena?
Because they are not attached to samādhi, that Great Bodhisattva never follows the power of the samādhis, Dhyānas, Immeasurables, and Formless Concentrations to be born in the realms of Form or Formlessness. Why is this? Because that Great Bodhisattva has no acquisition whatsoever regarding all objects of experience; regarding the person who enters concentration, the place of entering concentration, and the causes and conditions for entering concentration, there is also no acquisition whatsoever. Because that Great Bodhisattva has no acquisition regarding all phenomena, they can swiftly accomplish the perfection of the non-conceptual Meditative Absorption Perfection. Through this Meditative Absorption Perfection, they surpass the Śrāvakas and Pratyekabuddhas.
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, through what does that Great Bodhisattva accomplish the perfection of the non-conceptual Meditative Absorption Perfection and surpass the Śrāvakas and Pratyekabuddhas?”
The Buddha taught:
“Subhūti, because that Great Bodhisattva skillfully learns inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence, that Great Bodhisattva, within all empty phenomena, does not attain any phenomena whatsoever. Abiding therein, they do not attain the fruit of Stream-entry, do not attain the fruit of Once-returning, Non-returning, or Arhatship, do not attain the state of Pratyekabuddha, do not attain all Bodhisattva practices, and do not attain the highest Enlightenment of the Buddhas.
Why is this? Because all those emptinesses are themselves empty. Therefore, that Great Bodhisattva, by abiding in this emptiness, surpasses the Śrāvakas and Pratyekabuddhas and enters the Correct Nature of Separation from Arising of the Bodhisattva.”
The venerable Subhūti again said to the Buddha:
“World-Honored One, what does a Great Bodhisattva take as arising, and what does a Great Bodhisattva take as separation from arising?”
The Buddha taught:
“Subhūti, the Great Bodhisattva takes everything possessing acquisition as arising, and takes everything without acquisition as separation from arising.”
The venerable Subhūti said to the Buddha:
“World-Honored One, what does the Great Bodhisattva take as possessing acquisition, and what does the Great Bodhisattva take as without acquisition?”
The Buddha taught:
“Subhūti, the Great Bodhisattva takes all phenomena as possessing acquisition. That is, the Great Bodhisattva takes form as possessing acquisition, and takes feeling, perception, formations, and consciousness as possessing acquisition. The Great Bodhisattva takes the eye base as possessing acquisition, and takes the ear, nose, tongue, body, and mind bases as possessing acquisition. The Great Bodhisattva takes the form base as possessing acquisition, and takes sound, smell, taste, touch, and dharma bases as possessing acquisition. The Great Bodhisattva takes the eye element as possessing acquisition, and takes the ear, nose, tongue, body, and mind elements as possessing acquisition. The Great Bodhisattva takes the form element as possessing acquisition, and takes sound, smell, taste, touch, and dharma elements as possessing acquisition. The Great Bodhisattva takes the eye consciousness element as possessing acquisition, and takes the ear, nose, tongue, body, and mind consciousness elements as possessing acquisition. The Great Bodhisattva takes eye-contact as possessing acquisition, and takes ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as possessing acquisition. The Great Bodhisattva takes the feelings arising conditioned by eye-contact as possessing acquisition, and takes the feelings arising conditioned by ear, nose, tongue, body, and mind contact as possessing acquisition. The Great Bodhisattva takes the earth element as possessing acquisition, and takes the water, fire, wind, space, and consciousness elements as possessing acquisition. The Great Bodhisattva takes causal conditions as possessing acquisition, and takes immediately preceding conditions, object conditions, and dominant conditions as possessing acquisition. The Great Bodhisattva takes ignorance as possessing acquisition, and takes formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress as possessing acquisition.
The Great Bodhisattva takes Giving Perfection as possessing acquisition, and takes Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā as possessing acquisition. The Great Bodhisattva takes inner emptiness as possessing acquisition, and takes outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence as possessing acquisition.
The Great Bodhisattva takes the four foundations of mindfulness as possessing acquisition, and takes the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path as possessing acquisition. The Great Bodhisattva takes the liberation door of Emptiness as possessing acquisition, and takes the liberation doors of Signlessness and Wishlessness as possessing acquisition. The Great Bodhisattva takes the noble truth of suffering as possessing acquisition, and takes the noble truths of origin, cessation, and path as possessing acquisition. The Great Bodhisattva takes the four Dhyānas as possessing acquisition, and takes the four immeasurables and four formless concentrations as possessing acquisition. The Great Bodhisattva takes the eight liberations as possessing acquisition, and takes the eight spheres of mastery, nine successive concentrations, and ten totalities as possessing acquisition. The Great Bodhisattva takes all samādhi methods as possessing acquisition, and takes all dhāraṇī methods as possessing acquisition. The Great Bodhisattva takes the stage of Joy as possessing acquisition, and takes the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovable, Good Wisdom, and Cloud of Dharma as possessing acquisition. The Great Bodhisattva takes the five kinds of eyes as possessing acquisition, and takes the six miraculous powers as possessing acquisition. The Great Bodhisattva takes the ten powers of a Buddha as possessing acquisition, and takes the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities as possessing acquisition. The Great Bodhisattva takes the Dharma of never forgetting as possessing acquisition, and takes the nature of constant equanimity as possessing acquisition. The Great Bodhisattva takes the wisdom of Omniscience as possessing acquisition, and takes the wisdom of the Path Aspect and the wisdom of All-Aspects as possessing acquisition. The Great Bodhisattva takes the fruit of Stream-entry as possessing acquisition, and takes the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood as possessing acquisition. The Great Bodhisattva takes all Bodhisattva practices as possessing acquisition, and takes the highest Enlightenment of the Buddhas as possessing acquisition. The Great Bodhisattva takes all such possessions as acquisition as arising.
Now, Subhūti, without acquisition means that the Great Bodhisattva does not practice, attain, speak of, or indicate all such phenomena. That is, the Great Bodhisattva does not practice, attain, speak of, or indicate form; does not practice, attain, speak of, or indicate feeling, perception, formations, or consciousness. Why? Because the self-nature of form, up to the self-nature of consciousness, cannot be practiced, attained, spoken of, or indicated.
The Great Bodhisattva does not practice, attain, speak of, or indicate the eye base; does not practice, attain, speak of, or indicate the ear, nose, tongue, body, and mind bases. Why? Because the self-nature of the eye base, up to the self-nature of the mind base, cannot be practiced, attained, spoken of, or indicated.
The Great Bodhisattva does not practice, attain, speak of, or indicate the form base; does not practice, attain, speak of, or indicate sound, smell, taste, touch, and dharma bases. Why? Because the self-nature of the form base, up to the self-nature of the dharma base, cannot be practiced, attained, spoken of, or indicated.
The Great Bodhisattva does not practice, attain, speak of, or indicate the eye element; does not practice, attain, speak of, or indicate the ear, nose, tongue, body, and mind elements. Why? Because the self-nature of the eye element, up to the self-nature of the mind element, cannot be practiced, attained, spoken of, or indicated.
The Great Bodhisattva does not practice, attain, speak of, or indicate the form element; does not practice, attain, speak of, or indicate sound, smell, taste, touch, and dharma elements. Why? Because the self-nature of the form element, up to the self-nature of the dharma element, cannot be practiced, attained, spoken of, or indicated.
The Great Bodhisattva does not practice, attain, speak of, or indicate the eye consciousness element; does not practice, attain, speak of, or indicate the ear, nose, tongue, body, and mind consciousness elements. Why? Because the self-nature of the eye consciousness element, up to the self-nature of the mind consciousness element, cannot be practiced, attained, spoken of, or indicated.
The Great Bodhisattva does not practice, attain, speak of, or indicate eye-contact; does not practice, attain, speak of, or indicate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. Why? Because the self-nature of eye-contact, up to the self-nature of mind-contact, cannot be practiced, attained, spoken of, or indicated.”